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T1FICATI0N 




Mathews 




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Book_ MA 



COPYRIGHT DEPOSIT. 



JUSTIFICATION 



BISHOP G. M. MATHEWS, D.D. 

A Bishop of the 
Church of the United Brethren in Christ 




Dayton, Ohio 

United Brethren Publishing House 

igoz 



TH£ LIBRARY OF 
CONGRESS, 

Two Cowce Recsived 

CnPVWGlHT ENTpv 

(III*. /3. '?**- 
Cl,*sl <^XXc No. 

**/- v o 33 

COPY B. 






Copyright 1902, by W. R. Funk, Agent 
All rights reserved 



PREFACE. 



The purpose of this little book is not to prepare 
a treatise on the subject of justification, but 
rather to present such practical features of this 
important doctrine as shall be helpful to the larg- 
est number of readers. In the discussion of this 
fundamental truth, the nature of the atonement 
has been briefly considered, for the reason that 
there is a vital relation between it and the doc- 
trine of divine pardon. 

The accumulated literature upon this subject, 
from the apostolic period to the present time, 
abounds with a great variety of conceptions con- 
cerning the fact and nature of the atonement and 
the doctrine of the forgiveness of sins and recon- 
ciliation with God. It is surprising how appar- 
ently honest students and sincere writers have so* 
widely differed in their interpretation of the Word 
of God concerning truths taught and emphasizedi 

iii 



Preface 

by the writers of the New Testament. The Paul- 
ine view of justification by faith is so clearly and 
positively set forth in the epistles to the Romans 
and Galatians, as well as in other portions of the 
New Testament, that one is surprised at the readi- 
ness with which the ante-Nicene and post-Nicene 
fathers, in treating this subject, used phraseology 
that was ambiguous and misleading, and gravi- 
tated toward the doctrine of salvation by good 
works. God, however, kept his eye upon this gem 
of Scripture truth, and providentially raised up 
Luther, who grasped the pendulum and swung it 
back to its position where the apostolic fathers 
found it. 

If one will take the time and pains to read care- 
fully the vast amount of modern literature upon, 
the atonement and divine pardon, he will be as- 
tonished and even shocked at the insidious and 
dangerous heresies that lie hidden in much of the 
theological writings of to-day. This explains, in 
part, why the Scripture doctrine of justification 
by faith is so rarely preached from our pulpits, 
and, also, why the modern evangelism is so in- 
effectual and barren of spiritual results, such as 
.characterized the preaching of the Reformation 

iv 



Preface 

and subsequent evangelistic movements. Those 
who do not emphasize in their teaching the fact 
and universality of sin will necessarily hold 
lightly to the necessity of the forgiveness of sin 
and reconciliation with God through repentance 
and faith in Christ. Sin is more than a mistake 
or blunder. It has disturbed man's relations with 
God's moral government and placed him in the 
attitude and disposition of an enemy. The im- 
penitent sinner is guilty, lost, and undone. The 
gulf between him and God is impassable, except 
it be bridged by the atonement of Jesus Christ; 
and even then its gracious provisions for man's 
personal salvation must be applied to the penitent 
through faith in Christ. This is the teaching of 
the New Testament. This is the Pauline view* 
It was the key-note of the powerful preaching of 
the early centuries; and if the preaching of the 
gospel shall be effectual in the future in the salva- 
tion of sinners, justification by faith in Christy 
with all that it includes or implies, must be em- 
phasized by the religious writers and teachers. 
Any new or modern theology that minifies the 
importance of this truth, or ignores it, should be 
watched with a jealous eye and checkmated. 



Preface 

Much confusion, doubt, and perplexity result 
from an attempt to understand all the mysteries 
of redemption. This is the most unreasonable 
and inexcusable folly. Paul recognized its un- 
fathomable mystery — "Great is the mystery of 
godliness: God was manifest in the flesh." Re- 
demption is sure and precious because it is beyond 
human ken. First of all, we are to accept the 
3ible as the authoritative and genuine revelation 
of God to men. Then we should study it as it 
deals with great facts — the fact of God and sin., 
redemption and pardon, reconciliation and eternal 
life in Jesus Christ. We need not hope to solve 
all the problems of redemption, but we may know 
and act upon the essential facts of salvation, of 
which pardon is one. "All have sinned, and come 
short of the glory of God." "Christ died for our 
sins and rose for our justification." "God was in 
Christ, reconciling the world unto himself." 
"Therefore being justified by faith, we have peace 
with God through our Lord Jesus Christ." These 
are simple Scripture facts and truths which thou- 
sands of our young people need to know and be- 
lieve. The religious leaders and teachers of our 
Church may be tempted to look upon this subject 



Preface 

of justification as dry and uninteresting; but if 
we follow Paul's writings, we shall find how he 
made it pulsate with lively interest, not simply in 
its isolation, but in vital connection with concur- 
rent truths. He invested it with great practical 
importance in connection with Christian life and 
experience. If we would have our young people 
pure and strong and happy Christians, we must 
give proper prominence to this subject and help 
them to get true conceptions of sin and pardon 
and personal salvation. 

No attempt has been made to be original in pre- 
paring this volume, except that of statement and 
arrangement. What is found in standard works 
on theology has been gathered and put in phrase- 
ology suited for popular reading. No effort has 
been made to be scientific or critical in treatment. 
The one aim has been to instruct and, if possible, 
guide our people, especially the young, in respect 
to what we have conceived to be the Scripture doc- 
trine of justification. The writer willingly ac- 
knowledges that the peril of this book is its meager 
treatment. This may be unsatisfactory to certain 
students, but we are persuaded that there are 
many young ministers, Sunday-school teachers, 

vli 



Preface 

and busy laymen who may be helped by this un- 
pretentious little volume. 

In the preparation of this book there has come 
to the writer such a clear conception of the ground, 
nature, and blessed results of pardon and justi- 
fication, that his own soul has been filled with 
holy joy in the consciousness of personal salva- 
tion. If this small book shall fulfill its intended 
mission and prove helpful to any one of its read- 
ers, I shall feel that my imperfect effort has not 
been in vain. G. M. M. 



viil 



TABLE OF CONTENTS. 



Chaptee Page 

Preface, - ' - - iii 

I. The Relation of Justification in the 

Redemptive Scheme, - - - - 11 

II. Justification Defined, - . - - 19 

III. The Ground of Justification, - - 33 

IV. The Condition of Justification, - -44 

V. History of the Doctrine of Justifica- 
tion, 57 

VI. The Fruits of Justification, - 67 



ix 



JUSTIFICATION. 



CHAPTER I. 



The Relation of Justification in the 
Redemptive Scheme. 

Justification is a vital part of the Christian 
system. The relation between this doctrine and 
the atonement is so intimate that the discussion of 
the one involves the consideration of the other. 
Whatever theory of the atonement men may hold, 
it affects their conception of the doctrine of justi- 
fication. 

This explains why so many different views of 
the nature and condition of justification are held 
by men. Those who hold to the substitutionary 
atonement recognize the demands of the moral 
government of God, and emphasize the necessity 
of the mediatorial work and death of Christ as 
the only adequate ground of pardon or forgiveness 

11 



Justification 

of sins consistent with the dignity of moral law. 
The advocates of what is called the "moral in- 
fluence theory" do not believe in the vicarious 
sacrifice of Christ. They deny that the work of 
Christ has rendered God propitious towards man, 
and assert that the sole mission of Christ was to 
reveal God's love in such a way as to appeal pow- 
erfully to the human heart and lead to a renuncia- 
tion of sin. 

In considering, therefore, justification as a spe- 
cific aspect of human salvation, the Scripture con- 
ception of redemption must be presented. The 
distinction between the atonement and justifica- 
tion must be kept clearly in view in all this dis- 
cussion. The atonement refers to the provisions 
made for the salvation of men, while justification 
has reference to the particular method by which 
they are saved. 

There are two elements in salvation which are 
clearly taught in the Scriptures. The first ele- 
ment is deliverance from legal guilt. This de- 
liverance is impossible without the mediation of 
Christ. The second element in human salvation 
is positive, and relates to personal holiness. Moral 
cleansing is as essential as legal justification. Sal- 



Justification 

vation is, therefore, both objective and subjective 
in its complete aspect. 

Kestoration to holiness and freedom from guilt 
are inseparably connected with the mediatorial 
work of Christ, in its effects as manifested in hu- 
man experience, and, therefore, should never be 
separated in setting forth the complete Bible con- 
ception of salvation. Then, the Scriptures clearly 
and positively teach that salvation is attainable 
in and through Christ. There is no salvation out 
of Christ. Both philosophy and experience bear 
witness to the futility of all other schemes and 
processes to bring sinners into reconciliation and 
communion with God. The certainty and com- 
pleteness of salvation in and through Christ alone, 
is the Pauline doctrine. It was dear to the early 
church, and has come down through the centuries. 
Hence, the prominence with which justification is 
set forth in the Scriptures, especially in the Paul- 
ine epistles. 

Paul, in his letter to the Eomans, places tre- 
mendous emphasis upon justification by faith in 
Christ. It is the key to that epistle. The purpose 
of his argument in this connection is to show the 
necessity and important position of justification in 

13 



Justification 

the scheme of redemption. The force of his argu- 
ment here is to emphasize its antecedent value. It 
precedes, in thought and relation, other blessings, 
which may be said to be concomitant results. The 
fundamental truth is, that nothing else can be ob- 
tained in Christ Jesus without first gaining a new 
standing before God, which is the result of justi- 
fication. This is the first step for the sinner to 
take. His attitude and relation to the moral gov- 
ernment must be changed. He must be freed from 
the demands of the broken law, and get from un- 
der condemnation in order to obtain actual salva- 
tion. 

The proclamation and emphasis of this truth 
made the preaching of the early fathers effective. 
Luther made it the central, pivotal truth of the 
Reformation. It was also the central truth of the 
mighty Wesleyan movement. It is a fact patent 
in history that the preaching of justification by 
faith, in all the ages subsequent to the time of 
Paul, has been effective in salvation in proportion 
as it has been emphasized as the central truth 
in the ministry of that age. However widely theo- 
logians may differ in their conceptions of the na- 
ture of the atonement in certain aspects of it, no 

14 



Justification 

one can ignore the Scripture doctrine of justifica- 
tion by faith in Christ and build up a Christian 
system that is evangelical and powerful in the sal- 
vation of sinners. 

It is helpful, in this connection, not only to 
emphasize the importance of justification, as 
taught in the Scriptures, but also to point out the 
relation of this doctrine to regeneration and 
sanctification. A certain class of theological writ- 
ers holds the view that justification logically occu- 
pies a position between regeneration and sanctifi- 
cation. They insist that regeneration necessarily 
precedes justification, and that sanctification, 
which they define as "the capacity for good works 
through the Holy Ghost," succeeds it; but it is 
evident that such is not true, either in a logical 
or chronological sense. Justification must neces- 
sarily precede regeneration and sanctification, 
though in personal experience we may not be con- 
scious of such distinction. Justification has rela- 
tion to moral law; regeneration to spiritual life. 
Justification is objective ; regeneration and sancti- 
fication are subjective. 

In Christ, the sinner gets a new standing in 
God's sight, and that standing is on the platform 

15 



Justification 

of divine grace, rather than law. The sinner hav- 
ing once obtained a justified position in the atone- 
ment of Christ, may then have life, peace, cleans- 
ing, and all the other blessings of salvation. First 
of all, the sinner's relation to the moral govern- 
ment of God must be adjusted ; then follows God's 
regenerating act of imparting life to the soul of 
the believer. Acquittal precedes the giving of life, 
in the order of thought and relation, if not in the 
order of time and fact. Eeconciliation precedes 
cleansing. First, harmony, then fellowship with 
God, is the order. However, justification is not 
an isolated blessing. It stands indissolubly and 
vitally connected with other spiritual blessings. 
When the sinner is freed from the condemnation 
of the law and his guilt is canceled, the Holy 
Spirit imparts new life. This is the new birth, 
or regeneration. It accompanies pardon, but is 
not identical with it. 

Says Bishop Merrill: "The sinner is con- 
demned, and must be justified; he is dead, and 
must be made alive; and he is also polluted or 
filthy, and must be washed or cleansed. This 
washing process is distinct from the quickening 
process which gives life, but is not separate from 

16 



Justification 

it. No converted soul remains unwashed. Such 
a condition is scarcely thinkable." Let the dis- 
tinction be clear. Justification is the legal side 
of salvation. Eegeneration relates to the life ele- 
ment. Sanctification relates to the element of 
purity. Salvation includes all these three doc- 
trines, and justification antecedes the other two. 
This is a vital distinction, which should be kept 
in mind in discussing the relation of the doctrine 
of justification in the scheme of redemption. The 
legal side of salvation comes first in order. It 
precedes and prepares the way for every other 
phase of personal salvation. The only way to in- 
terpret the significance of Christ's mission to men 
is to consider pardon in the light of the relation of 
men to moral government and divine law. 

The key-phrase of the Epistle to the Eomans is, 
justified in Christ. Paul presents a strong and 
incontrovertible argument, showing that in the 
scheme of salvation justification in Christ is the 
first step. Dr. A. T. Pierson, in his admirable little 
book, "In Christ Jesus," says : "We can have in 
Christ Jesus nothing else, unless and until we 
have first justification — a new standing before 
God. Paul is inspired to begin this epistle by 

2 17 



Justification 

showing that all men, Jews and Gentiles alike, 
are included under sin, and therefore involved in 
condemnation. No sinner has before him any 
prospect but divine wrath, until he is first freed 
from the law, no longer under condemnation. 
Hence, the first unfolding of grace in the epistles 
is the plain revelation of God's marvelous plan, 
whereby sinners get the standing of saints." This 
order in thought and relation has been emphasized, 
because of its scriptural and practical importance 
in human redemption and personal salvation. 
Justified, regenerated, sanctified — these are the 
elements and their position in the redemptive 
scheme. 



18 



CHAPTEE II. 
Justification Defined. 

The nature and ground of justification are so 
closely related that the discussion of the one neces- 
sitates the consideration of the other. This diffi- 
culty arises from the fact that, as the atonement 
is the ground of justification, the theory of the 
atonement we hold, affects our view of the nature 
of justification. Hence, definitions are essential 
to the proper discussion and clear understanding 
of this Scripture doctrine. 

The meaning of the word "justification," as 
used in the Scriptures, is of great importance. 
This can best be reached by giving a history of 
the word in its various relations to law, and its; 
applications as set forth especially in the New 
Testament. It is clear, therefore, that the nature 
of justification must be studied in the light of: 
the terms used to express it. Primarily, "the word* 
'justify' means to set right or to put on a right; 

19 



Justification 

footing one whose relation, either in consequence 
of misunderstanding or misrepresentation, or be- 
cause of misconduct, has been what it should not 
be. Where there has been no real wrong-doing, 
justification is simply vindication or declaration 
of innocence or rectitude; where there has been, 
real wrong-doing, it presupposes the fulfillment. 
of some condition by which the wrong-doing m 
made good or expiated. In both cases, a relation 
more or less abnormal is changed into one that 
is normal/' 1 

Primarily, it is a question of relationship, and 
not of character or conduct. It is well understood 
by Bible scholars, that both the Old Testament 
Hebrew word p^and the New Testament Greek 
word SiKcuow, mean, to put in a right relation, 
not to make righteous. "In Pauline usage, Sikcuqvv 
denotes the judicial act of God, whereby those who 
put their faith in Christ are declared righteous in 
his eyes, free from guilt and punishment." This 
is Paul's view, as set forth in his statement to the 
church at Rome and Galatia. "But to him that 
worketh not, but believeth on him that justifieth 
ihe ungodly, his faith is reckoned for righteous- 

Scribner's Dictionary of the Bible, 1901. 
20 



Justification 

ness" (Bom. 4: 5, E. V). (Gal. 2: 16.) Godet, 
in commenting on the Book of Romans, declares 
that there is not a single example in the whole of 
classical literature where the word means, "to 
make righteous." He also insists that in the New 
Testament the usage of the word is unmistakably 
against that interpretation. It may be relied upon 
that in biblical literature the word dutaww is used 
in the forensic sense, and means, "to pronounce 
'righteous." 

Justification is *a court term, and means the 
judicial decision of the judge, acquitting the per- 
son arraigned in court of all charged against him. 
So far as the law is concerned, the one thus ac- 
quitted stands righteous in its sight. However,, 
there are other phases and distinctions which can 
only he set forth by explaining the different syno- 
nyms used for justification, such as pardon, for- 
giveness, remission, and acquittal, which are used 
interchangeably. Generically, pardon is refrain- 
ing from the exacting of penalty. Theologicallj^ 
it is the discharge of the sinner at the tribunal of 
divine law. Pardon differs from forgiveness* 
which has special reference to the feeling of free- 
dom from resentment. Pardon also differs from 

21 



Justification 

acquittal, which implies innocence. Pardon im- 
plies a disposition to overlook, and guilt remitted. 

It will help the popular reader to show him 
the distinction between legal and evangelical justi- 
fication. Legal justification refers to perfect per-' 
sonal obedience to the demands of a righteous law. 
Evangelical justification rests in the perfect obedi- 
ence of Christ, the Son of God, and is conditioned 
on faith in him as a personal Saviour. In the 
first case, justification rests upon one's own per- 
sonal righteousness. In the second instance, it de- 
pends upon the righteousness of another person 
who has satisfied the demands of the broken law. 
Used in its strictly forensic sense, justification 
refers to the judicial decision that declares the 
legal standing of the justified. It is not an act 
of mercy or forgiveness that sets him right witb. 
the law. 

Applying this principle to God's act of justifi- 
cation, it is asserted by some theologians that 
those whom God, by judicial decision, declares 
righteous, are righteous in fact. But such a view 
of justification takes for granted an antecedent 
act of forgiveness. It also assumes the prior im- 
putation of the righteousness of Christ, as a neces- 

22 



Justification 

sary qualification of the sinner for purely forensic 
justification. This is the Calvinistic view, which 
we fail to find supported in the teaching of the 
New Testament. It is, therefore, evident that 
true justification is not purely forensic, inasmuch 
as it contains the element of forgiveness. The 
subjects of evangelical justification are sinners. 
This is the positive teaching of the Scriptures. 
No theory of this doctrine is correct that omits or 
ignores the vital fact of personal guilt and its for- 
giveness. Saint Paul made this fact a vital one 
in his teaching, "For all have sinned, and come 
short of the glory of God; being justified freely 
by his grace through the redemption that is in 
Christ, . . ." 

The terms, "forgiveness" and "justification," 
are used interchangeably in the Scriptures. "Be 
it known unto you therefore, men and brethren, 
that through this man is preached unto you the 
forgiveness of sins: and by him all that believe 
are justified from all things, from which ye could 
not be justified by the law of Moses" (Acts 13: 
38, 39). A conclusive proof -text is found in Eo- 
mans 3 : 25, 26, "Whom God hath set forth to be 
a propitiation through faith in his blood, to de- 

23 



Justification 

clare his righteousness for the remission of sins 
that are past, through the forbearance of God; to 
declare, I say, at this time his righteousness : that 
he might be just, and the justifier of him which 
believeth in Jesus." Here the same things are 
declared in connection with the terms, " justifica- 
tion" and "remission." 

Justification of the sinner must be considered in 
two aspects: first, as the gracious act of God in 
the exercise of his rightful sovereignty as a moral 
ruler; second, as the changed relationship of the 
sinner to the moral government. The Bible re- 
veals the glorious fact that God is ever seeking to 
establish true personal relations between himself 
and sinful men. This is the great purpose of the 
scheme of redemption through Christ. In this 
transaction there are two parties, God the of- 
fended, and man the offender. The vital question 
is, Who shall dictate the conditions of peace? 
Shall the sinner do anything more than accept 
the conditions and act upon them ? Certainly not. 
It is perfectly reasonable that God, the dishon- 
ored party, should be the one to propose the terms 
of reconciliation and restored friendship. 

The Scriptures teach that man has disregarded 

24 



Justification 

God's authority and violated his moral law, thus 
making himself obnoxious in the sight of his Crea- 
tor. Man has deliberately dishonored God. His 
will, affections, and acts are antagonistic to divine 
government. In Eomans 1 : 28-32, the apostle 
graphically describes the extent of man's depravity 
and opposition, "And even as they did not like to 
retain God in their knowledge, God gave them 
over to a reprobate mind, to do those things which 
are not convenient ; being filled with all unright- 
eousness, fornication, wickedness, covetousness, 
maliciousness; full of envy, murder, debate, de- 
ceit, malignity; whisperers, backbiters, haters of 
God, despiteful, proud, boasters, inventors of evil 
things, disobedient to parents, without under- 
standing, covenant-breakers, without affection, im- 
placable, unmerciful; who knowing the judgment 
of God, that they which commit such things are 
worthy of death, not only do the same, but have 
pleasure in them that do them." Shall such of- 
fenders have any part in proposing the terms and 
manner of reconciliation? God himself must de- 
cide whether, in view of his own character and 
the nature of his moral government, he can, with 
honor to himself, and safety to his kingdom, par- 

25 



Justification 

don the sinner and, at the same time, maintain 
the majesty and integrity of his law. God, alone, 
must determine whether there are adequate 
grounds on which to justify the offender. "It is 
God that justifieth." But it should ever be kept 
in mind that, with God's sovereignty, he acts, in 
this respect, as a moral ruler possessing supreme 
power and authority, both to condemn our sins 
forever and also to forgive our transgressions. 
However, God can only forgive sins consistently 
with his justice and the interests of his moral gov- 
ernment. He, himself, must be just in requiring 
a propitiation for sin, and, at the same time, be 
the justifier through the merits of that propitia- 
tion. 

Paul solves this great problem of the granting 
of pardon, or justification, so as not to abrogate 
divine law and violate the demands of justice, by 
showing that in the scheme of salvation, Christ, 
in his sacrifice, met all the demands of the law 
as the sinner's substitute, thus making it possible 
and reasonable that the penalty of the law might 
be turned from the sinner to him as the Saviour. 
The apostle makes his argument still stronger by 
showing that not only the obedience and death of 

26 



Justification 

Christ were essential to satisfy the demands of 
divine justice, but that there could be no complete 
justification without the resurrection of Christ 
from the dead. "But for us also, to whom it shall 
be imputed, if we believe on him that raised up 
Jesus our Lord from the dead ; who was delivered 
for our offences, and was raised again for our justi- 
fication" (Kom. 4: 24, 25). But the culmination 
of the apostle's argument is reached where he so 
clearly presents the fundamental and pivotal 
thought of Christ's substitute for the sinner: 
"Being justified freely by his grace through the 
redemption that is in Christ Jesus: whom God 
hath set forth to be a propitiation through faith 
in his blood, to declare his righteousness for the 
remission of sins that are past, through the for- 
bearance of God; to declare, I say, at this time 
his righteousness : that he might be just, and the 
justifier of him which belie veth in Jesus" (Kom. 
3:24-26). 

Then justification has respect to particular per- 
sons. It does not have reference to that result of 
the atonement of Christ by which all mankind, 
from the guilt of Adam's sin, are in a savable 
state. It is a matter of personal concern and ex- 

27 



Justification 

perience, through personal faith in Christ. Since 
justification is the gracious act of God in the 
pardon of sin, it does not make the justified ac- 
tually just or righteous. It only frees the sinner 
from the condemnation of the law, and changes 
his relation to the moral government. It affects 
no change in the interior moral condition of the 
sinner. Here may be seen the distinction between 
justification and sanctification. The first is a 
work done for the sinner through the death and 
resurrection of Christ ; the other is a work done in 
the sinner through the Holy Spirit. 

Dr. Miley well says: "Justification is com- 
plete in its own proper work. It cannot annihi- 
late the deeds of sin, out of which guilt arises. 
They are eternal and unchangeable realities, and 
must forever be the deeds of their authors. For- 
giveness abates nothing of their intrinsic demerit, 
but is a complete discharge from their guilt as an 
amenability to punishment. In such a sense of 
guilt, and with respect to all past sins, the for- 
giveness is complete. So justification sets the 
sinner right with God, as completely right as if 
he had never sinned. It is not a small blessing. ' 
With all the limitations that we pointed out, it 

2S 



Justification 

is still a great blessing, great in itself and great 
in the privileges to which it opens the way." 

Careful distinction should always be made be- 
tween the act of pardon and the person justified. 
A justified believer is more than a pardoned crim- 
inal. While pardon releases the soul from the 
exaction of the law in respect to particular sins, 
it does not provide for any change of relationship 
to the moral government of God. It is negative 
as to the condemnation of the person pardoned. 
Hence, justification, in its complete unity, in- 
cludes the positive restoration of the soul to its 
proper place as a subject of God's moral king- 
dom. It is that divine acceptance of the par- 
doned sinner which treats the soul as if it always 
had been loyal. The person is not only regarded 
as righteous, but is also treated as such. The per- 
son thus accepted is transferred into new moral 
relations, and full and complete reconciliation is 
established. 

Evangelical justification should not be con- 
fused with sanctification, as some writers have 
done. Sanctification is the immediate and vital 
fruit of justification, but it is an act of God dif- 
ferent in its nature. Justification only lifts the 

29 



Justification 

condemnation of sin and changes the sinner's re- 
lation to moral government and law. It does not 
change the interior nature. That is the distinct 
work of the Holy Spirit in sanctification. Says 
Pope: "As an individual sinner he is forgiven: 
his justification is pardon or the remission of sins ; 
that is, the punishment is remitted. As a person 
ungodly, he is regarded as righteous; righteous- 
ness is imputed to him. His sin is pardoned, 
his person is justified. As a believer in Jesus, his 
faith is counted for righteousness. All these 
phases describe, under its negative and positive 
aspects, one and the selfsame blessing of the New 
Covenant as constituting the state of grace into 
which the believer has entered, and in which, as 
a believer, he abides." This view is confirmed by 
various passages in the New Testament. The first 
reference made in the New Testament to this doe- 
trine is found in Luke 18 : 13, 14, where Jesus, 
himself, declared concerning the publican who 
prayed to God to be merciful to him a sinner, 
that he went down to his house justified. Jesus' 
teaching concerning this truth was made even 
more emphatic in the commission, "That repent- 
ance and remission of sins should be preached in 

30 



Justification 

his name among all nations." And Paul, in Acts 
13 : 38, 39, takes this thought of Jesus and re- 
states it. "Through this man [Jesus] is preached 
unto you the forgiveness of sins : and by him all 
that believe are justified from all things." 

To sum up all that has been said upon this 
phase of the subject, it is essential to make a dis- 
tinction between legal and evangelical justifica- 
tion. The one is a forensic term, and has refer- 
ence wholly to law ; the other is a Bible expression, 
and includes grace as well as law. In evangelical 
justification, the justified are those who have been 
proved guilty. It follows, then, that justification 
is the same as pardon or forgiveness. Mr. Otter- 
bein, the founder of our Church, held that "justi- 
fication and pardon of sin are one and the same 
gracious gift." Dr. Eichard Watson declared that 
they mean substantially the same thing. Alex- 
ander Campbell says, "It is called justification 
merely because the party thus justified is treated 
as though he were innocent of the guilt alleged 
and proved." It has also been defined to be "an 
act of God's free grace in which he pardoneth all 
our sins." Pardon is essential to the rectification 
of the life of the sinner before the law, thus secur- 

31 



Justification 

ing spiritual Tightening. In a word, evangelical 
justification has reference to the establishment of 
normal personal relations between God and sin* 
iul men through the merits of Christ. 



32 



CHAPTER III. 
The Ground of Justification*. 

The Scriptures sustain the evangelical view, 
that Christ alone is the ground, source, and agent 
of personal salvation. There is a vital relation 
existing between the life and death of Christ and 
the salvation of sinners. It is vain to ignore this 
fundamental and important relation. The differ- 
ences of human opinion and statement concerning 
this doctrine grow out of the interpretation and 
exposition of that relation. 

Neither reason nor the Scriptures admit the 
fairness or fact of unconditional pardon. The 
grounds for its bestowment must be equitable, 
otherwise any favor extended to the transgressor 
of the moral law without respect to its claims 
and demands would destroy the integrity and maj- 
esty of the divine government, and render personal 
salvation a thing only in name, and rob it of the 
blessedness which the Bible ascribes to it. Noth- 

3 33 



Justification 

ing is done unless it is done right; and nothing is 
done right unless it is based upon the principle of 
justice as well as the element of mercy. There 
is such a thing in moral law as the principle of 
punitive justice. Its aim is the vindication of 
the broken law and the maintenance of righteous- 
ness through the punishment of the offender. 
This is the great end of all punishment ; but when 
this end can be accomplished through intercession 
and suffering of another person, the punishment 
upon the transgressor may cease. 

Professor Edward John Hamilton, in his recent 
book, "The Moral Law," holds that "the forgive- 
ness of sin against God cannot rightly take place 
without a satisfaction of punitive law through the 
sufferings of the sinner or of a redeemer." He 
shows that "from the earliest times the institution 
of expiatory burnt offerings taught men that 'with- 
out the shedding of blood there is no remission of 
sins/ " which found its fulfillment in Christ, who 
loved us and gave himself for us, an offering and 
sacrifice unto God. He then argues, with convinc- 
ing force, that "from the nature of the case, the 
intercession of Christ could be efficacious only for 
those whom he properly represents — for those who 

34 



Justification 

have at least begun to participate in his life and 
to exhibit his character. The divine favor can- 
not be expected for impenitent and willful trans- 
gressors; but forgiveness is offered to all on the 
condition of faith and repentance. This substitu- 
tionary justice finds some analogy in human pro- 
ceedings. Sometimes — not always — justice is sat- 
isfied, if a fine, incurred by one person, be paid by 
another. Occasionally, a substitute has been ac- 
cepted to bear the whole or part of the penalty, 
and this especially when the intercessory expia- 
tion has been rendered by him whose duty it is 
to enforce the law. In that case, the purpose of 
the ruler or the judge to maintain the cause of 
righteousness cannot be questioned. The doctrine 
of the atonement, however, receives stronger sup- 
port from its own inherent righteousness than 
from any human analogies." 

We know that in human affairs and govern- 
ment, debts are sometimes remitted without con- 
dition or equivalent, offenses are forgiven uncon- 
ditionally on various grounds, such as the known 
ignorance of the offender, the absence of evil in- 
tention, or the impulse of sinful affection. But 
in the case of the sinner before God's law, it is a 

35- 



Justification 

matter of willful, deliberate transgression. No 
confession or pledge of future obedience will sat- 
isfy the demands of the law. Who can guarantee 
actual and perfect obedience ? Surely sinful man 
cannot. Hence, he is lost, helpless, and undone. 
.He cannot save himself by any human expedient. 
If he is saved at all, it must be by some method 
outside of what he can do. God, in his infinite 
wisdom, love, and mercy, has provided a method 
through the sufferings and death of Christ. There 
is no other way or ground of salvation. There is 
one God and one mediator between God and man, 
Christ Jesus, our Mediator, Advocate, and Inter- 
cessor. He is our daysman, the only person in the 
universe qualified for this great undertaking of 
reconciliation and pardon. Christ, being equal 
with God, assumed human nature, in which he 
exhibited perfect righteousness and obedience, dy- 
ing the death of the cross, which sacrifice was ap- 
proved of God and accepted as the ground of 
eternal redemption for the human race. "God 
was in Christ, reconciling the world unto himself, 
not imputing their trespasses unto them ; and hath 
committed unto us the word of reconciliation" 
(II. Cor. 5:19). 



Justification 

Paul, clearly and positively, attributes all the 
phases of the process of salvation to the work of 
Christ. The release of the sinner from the bond- 
age of sin is included in the term, "redemption,"' 
as used by the apostle. Christ gave himself a 
ransom-price for all. Reconciliation is obtained 
in and through him alone. Sin is a controversy 
between man and God. Man has transgressed the 
divine law and offended God. While God still 
loves him, His very holiness compels Him to con- 
demn his wrong-doing. Christ, in his unique per- 
sonality and priestly functions as the divine Man,, 
became the divinely accepted Mediator, thus es- 
tablishing or restoring normal personal relations 
between the two parties at variance, conditioned 
upon man's response to this divine movement in 
accepting the terms offered. Thus Christ puts an 
end to this controversy, and brings penitent sin- 
ners back into friendly relations with God. 

The New Testament abounds with scripture 
statements confirming this view of the ground and 
.process of reconciliation. "For Christ also hath 
once suffered for sins, the just for the unjust, that 
he might bring us to God" (I. Pet. 3:18). 
"Christ hath redeemed us from the curse of the 

37 



Justification 

law, being made a curse for us" (Gal. 3 : 13) . But 
the conclusive and inspiring proof -text is found 
in Romans 5 : 1, "Therefore being justified by 
faith, we have peace with God through our Lord 
Jesus Christ." The Pauline view of justification 
emphasizes Christ's death as the basis of hk 
mediatorial work. His significant formula is, 
"Christ died for our sins." How Christ's death 
helps to affect the salvation of sinners is a ques- 
tion of Scripture interpretation. Paul does not 
present any theory about it. He simply makes a 
statement of the fact. He definitely says that 
Christ died in our behalf and on behalf of ouj: 
sins. He died for our sins, that we might live, 
Beyond this statement of fact, the apostle does 
not go in his explanation of the relation between 
Christ's death and personal forgiveness and sal* 
vation. 

Dr. J. S. Goodall, in speaking of the covenant 
between the Father and Christ, his Son, in the 
plan of human salvation, says : "The Son of God, 
in the covenant of grace, takes man's place and 
assumes obligations for him. In His person and 
through His ministry, the purposes of God are 
brought to light, and the dispensation of grace is 

38 



Justification 

presented to the world. In obedience to the Fa- 
ther's will, impelled by the impulses of his own 
heart, Christ entered upon his divine-human mis- 
sion. Alike God and man, the Eedeemer lived, 
obeying the law and suffering its penalty. For- 
giveness is now offered through him, who for us 
'poured out his soul unto death'; and justifica- 
tion, through imputed righteousness, is proclaimed 
to those who believe on the Lord Jesus Christ. 
The atonement is the ground of pardon and the 
basis of divine restoration." 

The only modification of the above excellent 
view of Christ's sacrifice as the only ground of 
pardon which we choose to insist upon, is that 
Christ's suffering was a substitute for the penalty 
of sin rather than the penalty itself. Without en- 
tering into a theological discussion of this phase 
of the nature of Christ's sufferings, we dare not 
pass without the statement that the sacrificial suf- 
ferings of Christ were not penal, but substitu- 
tional. For Jesus was absolutely sinless and holy. 
He never felt the sense of guilt. He never for a 
moment lost the consciousness of his innocence 
and perfect purity. 

Bishop Merrill, in his admirable little volume 

39 



Justification 

on the "Atonement," sets forth the mystery of 
the mediatorial sacrifice of Christ in such clear 
language that his own words cannot be improved 
by the writer of this book: "The full reason for 
the necessity of the sacrifice may not be known 
to us ; but this we know, that God would not have 
required it without good reason. It was certainly 
necessary to maintain the integrity of God's gov- 
ernment and his authority as a ruler, while ex- 
tending mercy to transgressors, and as a declara- 
tion of righteousness, and also to bring out some 
phase of divine character which could not have 
been so well revealed in any other way. But these 
are only parts of his reasons, while the higher mo- 
tives, hidden in the depths of his being and in his 
relations to the moral universe, are quite beyond 
the reach of our thought." When we pass from 
this state of immaturity to the completed life be- 
yond we shall understand more clearly the mystery 
of the sufferings of Christ. 

Paul, in Eomans 4 : 25, teaches that the death 
and resurrection of our Lord Jesus Christ are the 
foundation of our justification. "Who was deliv- 
ered for our offenses, and was raised again for our 
justification." Death was the delivering over of 

40 



Justification 

Christ, our vicarious substitute, to the claims and 
demands of the broken law. Kesurrection wa& 
the deliverance from death, and the divine sign 
and seal of his acceptance as our substitute and 
surety. This is the plain teaching of the New 
Testament writers concerning the relation of 
Christ to the scheme of pardon and salvation. 
The story is told of a Russian soldier whose ac- 
counts did not balance. He feared the merciles& 
spirit of the empire, and had not hope of receiv- 
ing any leniency for his wrong accounts. After 
repeated failures in righting his balance-sheet, h£ 
despairingly gave it up and wrote on a piece of 
paper, "Who can make good this deficit?" and 
then fell asleep. The czar, passing by the sleep- 
ing soldier, curiously read the paper, took up the 
pen and wrote underneath, "I, even I, Alex- 
ander." So it is with the sinner in his moral and 
spiritual bankruptcy. He stands helpless and un- 
done before the broken law of God. In despair 
and dismay, he asks, "Who can pay my debt and 
relieve my bankruptcy ?" There comes down from 
the throne of God the voice of Christ, the cruci- 
fied, risen, eternal, mediatorial King, responding, 
"I, even I, the Lord Jesus." How precious and 

41 



Justification 

inspiring is that Scripture statement concerning 
the mediatorial work of Christ, as the ground of 
our justification, "Who died for our sins and rose 
for our justification." 

In the Pauline epistles, Christ is especially and 
clearly set forth as the second Adam. The first 
Adam was the federal head of the race. In his 
fall the race lapsed into sin and unrighteousness. 
From him we inherited moral corruption and spir- 
itual bankruptcy. In the redemption of the fallen 
race, God provided a new Adam in the person of 
the Lord Jesus Christ, through whose sacrifice and 
mediation we may regain our lost estate and be 
restored to a saved relation and conscious fellow- 
ship with God. We are accepted in Christ tho 
Beloved. He stands for us in the sight of God. 
By faith in Christ and the new birth, we are so 
identified with him, that his acts, in a sense, rep- 
resent us for whom he stands before God. This 
is the fundamental truth of redemption. It is 
clearly taught in the New Testament that, as in 
the first Adam, man fell and stands condemned 
and alienated before God, so in Christ, the second 
Adam, all penitent sinners who believe in him 
are justified and reconciled. It would be well if 

42 



Justification 

all our communicants, and especially our young 
people, would apprehend and maintain the Scrip- 
ture truth that the merit of Christ alone is the 
ground of pardon and salvation. Men in all ages 
of the world were counted righteous only for the 
merit of Christ by faith. The efficacy and influ- 
ence of the atonement of Christ, and his merits in 
procuring pardon for the penitent sinner, reach 
back to the fall of man and forward to the end of 
time. All who lived before the advent of Jesus 
were justified and saved upon the ground of 
Christ's merits. All believers of the patriarchal 
and Mosaic periods were saved upon the ground 
of the atonement of Christ as prefigured in the 
typical sacrifices offered. Even in those early 
periods, the justification of sinners was not by 
works, but by faith in Christ. Paul refers to 
Abraham as an illustration of this truth. He 
saw the day of Christ and was glad. The atone- 
ment of Christ alone is clearly the ground of our 
pardon and salvation. 



43 



CHAPTER IV. 
The Condition of Justification. 

Personal salvation is conditioned upon the 
personal action of its recipient. God has pro- 
vided pardon and forgiveness of sin through 
Christ, but man must do the part required of him 
for its attainment. Unconditional salvation is 
both absurd and inadmissible. It is not in har- 
mony with biblical teaching, neither is it con- 
sistent with man's highest welfare. Since salva- 
tion involves spiritual restoration, regard must be 
paid to the disposition of the recipient. It is con- 
ceded that God might confer it in pure sover- 
eignty, without the choice or desire of the one re- 
ceiving it, yet such bestowment would be a great 
wrong to the recipient. It is, therefore, plain that 
man must comply with such condition as will ren- 
der salvation effectual and real. 

The charge that the gospel condition of justi- 
fication and salvation is hard and arbitrary is 

U 



Justification 

groundless. It is perfectly consistent with divine 
love and tenderness. The divine plan is reason- 
able and beautiful, in that its conditions have re- 
spect alike to divine claims and the needs of hu- 
man character. God's right to impose terms is 
absolute. Man's duty and privilege is to submit to 
those terms. God is honored in the conditions 
presented. Man is ennobled by complying with 
them. The divine and human side are beautifully 
adjusted. God bestows and man accepts. The 
exercise of the voluntary principle upon the part 
of man is essential to his highest good and felicity. 
It is vitally related to the development of char- 
acter. Without this complete submission to God's 
terms of salvation, spiritual renewal is truly im- 
possible. 

The Scriptures clearly and positively teach that 
faith is the real and only condition of justification. 
Proof -texts are in abundance. "Therefore being 
justified by faith, we have peace with God 
through our Lord Jesus Christ" (Eom. 5:1). 
Speaking to both Jews and Gentiles, Paul says, 
"Be it known unto you therefore, men and breth- 
ren, that through this man is preached unto you 
the forgiveness of sins : and by him all that believe 

45 



Justification 

are justified from all things, from which you could 
not be justified by the law of Moses" (Acts 13: 
38, 39). The great apostle also concludes "that 
a man is justified by faith without the deeds of 
the law" (Rom. 3: 28). In that remarkable pas- 
sage in Galatians 3:8, 9, the same writer says, 
"And the scripture, foreseeing that God would 
justify the heathen through faith, preached before 
the gospel unto Abraham, saying, In thee shall all 
the nations be blessed. So then they which be of 
faith are blessed with faithful Abraham." The 
apostle, in writing to the Galatians, was careful 
to renounce all trust in human ability and merit 
for salvation. Christ, the sole object of saving 
faith, is pressed with great emphasis. "Knowing 
that a man is not justified by the works of the law, 
but by the faith of Jesus Christ, even we have be- 
lieved in Jesus Christ, that we might be justified 
by the faith of Christ, and not by the works of 
the law : for by the works of the law shall no flesh 
be justified" (Gal. 2:16). The creed of our 
Church is in perfect harmony with this Scripture 
view. It is as follows, "We believe that penitent 
sinners are justified before God, only by faith in 
the Lord Jesus Christ and not by works, yet that 

46 



Justification 

good works in Christ are acceptable to God and 
spring out of a true and living f aith." 

Faith is not only the condition, but also the 
instrument of justification. A more accurate and 
clear distinction might be stated in regard to this 
doctrine in its complete aspect and relations. The 
atonement is the sole ground of justification. 
Faith is the condition of justification and the in- 
strument of regeneration. The Holy Spirit is the 
agent of regeneration. Faith, as the active instru- 
ment, apprehends Christ as its object, by whose 
virtue the soul of the penitent believer is united 
with him and made conscious of its acceptance 
under the influence of the Holy Spirit. Another 
form of stating these distinctions may be helpful 
to the reader. God's love is the originating cause 
of justification; Christ's atoning sacrifice, the 
meritorious cause; faith, the instrumental cause; 
and the Holy Spirit, the efficient cause. God in 
Christ is the object of justifying faith. Speaking 
more specifically, Christ, himself, as the mediator 
and intercessor, is the object of such faith. Paul 
expresses this truth in Galatians 2:16, "We have 
believed in Jesus Christ, that we might be justified 
by the faith of Christ/' 

47 



Justification 

The faith that leads to pardon and all the con- 
comitant blessings of justification, is what may be 
called appropriating faith. Historical faith, 
which simply includes faith in certain persons, 
facts, and events mentioned in the Bible as a mat- 
ter of history, is not sufficient to bring the bless- 
ing of forgiveness of sins and spiritual restoration 
to God. Neither is there saving virtue in a faith 
that simply believes in Jesus Christ as the Sav- 
iour of the world, who died on Calvary for sin- 
ners, but which does not accept Christ as a per- 
sonal Saviour. Such a faith is insufficient, 
because it is dead. The faith that is the condition 
and instrument of forgiveness and reconciliation 
is that which has appropriating power. It enables 
the believer to take salvation home to himself. It 
is not enough to believe that Christ died for oth- 
ers. We must make Christ's sacrifice for us per- 
sonal, and accept him as our personal Saviour. 
The faith essential to the gift of pardon and sal- 
vation, is, therefore, a personal faith. "A faith 
which will disintegrate us from the mass, and 
enable us to take Christ home, in all his offices, to 
our own business and our own bosoms/' We must 
be enabled to say, if we would realize the aston- 

48 



Justification 

ishing cleansing and healing efficacy there is in 
the gospel of God, that he is my God, of the Sav- 
iour, that he is my Saviour. We must be enabled 
to lay hold of the blessed promises and exclaim, 
"These are the gift of my Father, these are the 
purchase of my Saviour, these are meant for me." 
Much confusion as well as serious differences 
have come from the interpretation and discussion 
of the relation of faith and works. The papal 
view of justification by works alone needs only 
to be stated. Its absurdity is patent. Paul shows 
the utter impossibility of sinful men rendering 
perfect obedience to the law of God throughout 
their entire life. This dogma of the Eomish 
Church, so powerful in its grip upon that ecclesi- 
astical body to this day, is offset by the scriptural 
truth as interpreted by Luther, who adopted that 
memorable formula, "The just shall live by faith." 
A more plausible view, which has many advocates, 
is that justification is obtained by faith and works 
together; but this is evidently not in harmony 
with the teaching of the Bible on this subject. 
"By grace are ye saved through faith; and that 
not of yourselves: it is the gift of God: not of 
works, lest any man should boast" (Eph. 2:8, 9). 

4 49 



Justification 

"But the scripture hath concluded all under sin, 
that the promise by faith of Jesus Christ might 
be given to them that believe. But before faith 
came, we were kept under the law, shut up unto 
the faith which should afterwards be revealed. 
Wherefore the law was our school-master to bring 
us unto Christ, that we might be justified by 
faith" (Gal. 3:22-24). 

There is a vital relation between faith and 
works. While there is no saving merit in per- 
sonal obedience, yet it is true that "the works of 
faith declare the life and reality of the faith that 
justifies." Justification obtained through faith in 
Christ is retained by a life of activity and obedi- 
ence. There is such a thing as "living" faith. 
Beferring to this principle, James says, "As the 
body without the spirit is dead, so faith without 
works is dead also." Much perplexity and dis- 
cussion have resulted from the apparent opposi- 
tion between Paul and James on the question of 
justification. Paul's statement is, "Therefore we 
conclude that a man is justified by faith without 
the deeds of the law." James declares that, "ye 
see then how that by works a man is justified, and 
not by faith only." These two statement are 



Justification 

easily harmonized if we take them in their connec- 
tion and discover the kind of justification to 
which each writer refers. It must be kept in mind 
that two distinct forms of justification are treated 
in this connection. Paul has reference to the for- 
giveness of sins ; James, to that of a life of obedi- 
ence approved of God. The former emphasizes 
faith without works; the latter lays stress upon 
works as the evidence of true and living faith. 

Serious objections have been urged against faith 
tts the sole condition of pardon. A few of these 
are noted: 

1. Faith is unreasonable. But there is no an- 
tithesis between faith and reason. The capacity 
ior faith as much lies in the human constitution 
as that of reason. Faith is essential in all the 
spheres of life, and has a legitimate place in our 
religions. Man is a moral being, and, as such, 
may have confidence in God. Nothing is more 
appropriate than man exercising trust in his. 
Creator. 

2. Faith, not being a matter of will is, there- 
fore, not obligatory. But the sinner may know 
Christ, the true ground and object of trust. In- 
deed, true evangelical faith is voluntary. It in- 

51 



Justification 

eludes the willing, deliberate commitment of the 
soul to Christ, the object trusted. The Bible 
teaches that unbelief is willful and deliberate, and 
is, therefore, sinful. It is wicked to refuse to trust 
God. 

3. Why make faith the condition of accept- 
ance ? The answer is, that God desires our confi- 
dence. He invites our affectionate and loyal faith 
in him and his promises. For God to bestow 
blessings upon those who distrust him would be 
unwise and unrighteous. 

4. Since faith is so important, it must be meri- 
torious; but it has no intrinsic value as a saving 
force. It is only the instrument of salvation. 
Christ is the source, ground, and agent of par- 
don, spiritual cleansing, and restoration. Faith, 
though essential, is only a condition of salvation. 

5. On the theory of salvation by faith alone, 
works are of no value, and yet the Scriptures en- 
join works upon men and declare that they are 
justified by good deeds. But this position is as- 
sumed by those who fail to apprehend the true na- 
ture of evangelical faith, as an operative principle. 
As we have previously suggested, what James con- 
demns is a faith that shows its falseness by its un- 

52 



Justification 

fruitfulness. His conception of good works in- 
cludes not only the idea or fact of outward 
morality, but also such personal activity and obedi- 
ence as evidence and certify faith. Neither did 
Paul depreciate the importance and value of good 
deeds, in enforcing the exercise of personal faith 
as the only condition of pardon and reconciliation. 
The glorious doctrine of justification by faith 
alone is the fundamental truth taught in the 
Bible, and especially in the New Testament. It 
was the secret of the spiritual power of the early 
church. It was the key-note of the Kef ormation, 
and is to-day one of the great vital fundamental 
truths of the Word of God which should be held 
sacredly and proclaimed courageously by every 
true servant of Jesus Christ. 

"Save us by grace, through faith alone, — 
A faith thou must thyself impart ; 
A faith that would by works be shown, 
A faith that purifies the heart." 

Another distinction should be clearly made. 
'Faith is not only the sole condition of justifica- 
tion, but it is also the necessary condition. There 
can be no pardon and acceptance without it. "He 
that believeth not is condemned already." And 

53 



Justification 

so long as the sinner refuses to exercise saving 
faith in Christ he stands accused and unacquitted 
before the law of God. Jesus is the only name 
given under heaven whereby we may be saved. 
The sacrifice and life of Christ is the only merit 
by which a sinner accused and condemned can be 
delivered from guilt. Personal faith in Christ is 
essential to personal salvation. Without this 
faith, we are "aliens from the commonwealth of 
Israel, strangers from the covenants of promise, 
having no hope, and without God in the world." 
Mr. Wesley, in speaking of faith as the only con- 
dition of justification, says: "We mean thereby 
this much, that it is the only thing, without which 
no one is justified ; the only thing that is immedi- 
ately, indispensably, absolutely requisite in order 
to pardon. As, on the one hand, though a man 
should have everything else without faith, yet he 
cannot be justified ; so on the other hand, though 
he be supposed to want everything else, yet if he 
hath faith, he cannot but be justified." 

The Scriptures emphasize the truth that there is 
no righteousness or salvation antecedent to the 
exercise of evangelical faith. Then the faith that 
brings pardon and salvation is specific and pe- 

54 



Justification 

culiar. It consents to receive peace with God on 
his terms, and at the same time fixes itself on 
Christ as its object. It is more than belief. It 
is trust. Belief has respect to things. Trust has 
reference to persons. Belief is intellectual assent 
to certain truths, and consent to certain historical 
facts. Faith is resting on Christ and trusting in 
him for help. Evangelical faith lays hold of the 
person of Christ. It takes him as its friend, and 
trustfully commits the soul to Christ as its per- 
sonal and all-sufficient Saviour. This kind of 
faith is the human condition of reconciliation 
with God. Such faith excludes all self -trust and 
gladly accepts the grounds of pardon and peace 
without any effort or disposition to amend them 
or to plead any personal merit. It may be ex- 
pressed in the Scripture formula, "Believe on the 
Lord Jesus Christ, and thou shalt be saved." 

Dr. Miley, in describing what is distinctive of 
the faith which is unto justification, says: "In 
the approach to its exercise there is a profound 
sense of need. There is the sense of sin and peril ; 
and with it the sense of utter self -helplessness. In 
the stress of such an exigency the soul looks to 
Christ and believingly apprehends in him the sal- 

55 



Justification 

yation which it so much needs. It apprehends not 
only the fullness of his grace, but also its free- 
ness; not only that he is mighty to save, but also 
that he graciously waits to save. Here, then, is 
the most assuring trustworthiness. The act of 
trust is still wanting, but the soul is ready for it. 
Now, in the apprehension of Christ in his atone- 
ment, and in the fullness and f reeness of his 
grace, the soul trustingly rests in him for the 
needed salvation, and thereon receives the forgive- 
ness of sin. This is justification by faith. And 
such is the distinctive character of the faith which 
is unto justification/' 

This divine provision and scheme for the relief 
and deliverance of the awakened penitent sinner 
is beautiful and inspiring. It meets the necessity 
of the case and affords real, thorough, instant, 
conscious relief and release from the condemna- 
tion of sin. What riches of divine wisdom and 
grace are displayed in this wonderful provision! 
We need not be surprised at the apostle's anthem 
of praise and thanksgiving concerning those who 
are accepted in the Beloved. "In whom we have 
redemption, through his blood, the forgiveness of 
sins, according to the riches of his grace." 

56 



CHAPTEE V. 

History of the Doctrine of Justification. 

It may be helpful to give here a brief history 
of the doctrine of justification, in order to indi- 
cate the prominence it has had in the theological 
conceptions of men in all the ages from Saint 
Paul to the present time. The great apostle's 
teaching concerning this doctrine, as especially set 
forth in his epistles to the Eomans and Galatians, 
is clear, definite, and positive. The writings of 
the apostolic fathers alluded to the doctrine of 
pardon and forgiveness of sin through the grace 
of God. While they did not have a firm grasp 
of the New Testament teaching concerning justi- 
fication, yet it was never without advocates. The 
tendency of the fathers towards legalism, which 
may be defined as salvation through right con- 
duct and works of obedience, is easily explained. 
Paul stoutly resisted the Pharisaic theology, 
which laid the emphasis upon works of obedience 

57 



Justification 

as essential to salvation. He sharply defined 
evangelical justification so as to leave no room 
for the doctrine of salvation through personal 
obedience. 

Such writers as Irenaeus, Clement of Alexandria, 
and Origen, though not opposed to the teaching of 
Paul, gravitated to the other extreme of blending 
faith and obedience in justification. But the can- 
did student of history must admit that, after al- 
lowing for all the differences of phraseology and 
the influence of current errors, the fathers based 
their view of this doctrine upon a real harmony 
of the teachings of Paul and James. It is evi- 
dent that they held to the scriptural truth of the 
justification of the believer through faith alone, 
which is evidenced and certified to by a holy life. 

The doctrine of justification was not set forth 
in the church as a dogma until the Reformation. 
During the Middle Ages, the Augustinian view of 
this doctrine found many advocates. Augustine 
held that justification was equivalent to making 
righteous. This tendency of thought was carried 
all through the mediaeval period. This funda- 
mental error was based upon a misapprehension of 
the idea of justification. It made the believer 

58 



Justification 

himself righteous, instead of making the declara- 
tion of his righteousness. Thus there existed the 
confusion of objective and subjective righteous- 
ness; that is, sanctification and justification were 
blended into one and the same thing, or, rather, 
justification included sanctification. And yet it 
should be said to the credit of the schoolmen of 
"that period that, notwithstanding this confusion 
and error, they faithfully held to the Scripture 
doctrine of the "sinner's acceptance with God on 
the sole ground of the Kedeemer's finished work." 

The dawn of the ^Reformation also revealed an- 
other tendency, called mysticism, which gave col- 
oring to the doctrine of justification, as well as 
to all the others included in the scheme of redemp- 
tion. According to Pope, "the characteristic prin- 
ciple of mysticism was the absorbing desire after 
union with God. It made Christ's internal union 
with the soul the secret of its righteousness. It 
did not entirely neglect, but it made entirely sub- 
ordinate, the virtue of the atonement as reckoned 
to the soul for present and eternal acceptance." 

The papal conception of justification before and 
after the Eeformation, ignored the distinction be- 
tween justification and sanctification. Eome held 

59 



Justification 

that justification is a process rather than an act; 
that it makes the believer actually righteous, and 
that justification, regeneration, and renewal are 
made one. 

The Council of Trent, which was said to be the 
protest of Eome against Protestantism, among 
other things, dealt with the subject of justifica- 
tion. This was one of the chief questions which 
it sought to settle. But its failure to set at rest 
this much-disputed doctrine was patent. This 
was inevitable, as the position of Rome on this 
subject was at variance with the teaching of the 
New Testament. It was left for Luther to adopt 
the Pauline view of justification and clear away 
the theological fog and error of the church of 
Rome. The Council of Trent even went so far 
as to lay down the principle that there was a con- 
nection between the sacrament of baptism and jus- 
tification. But this position underwent impor- 
tant modification. It is mentioned here simply 
to indicate how much confusion there was at that 
time as to the true Scripture basis of this doc- 
trine. It is, indeed, surprising how, sometimes, 
theologians and schoolmen, for whom we have 
great respect, both for their scholarship and use- 

60 



Justification 

fulness in the development and interpretation of 
Christian doctrine, have amended and obscured the 
truths of the Bible, to the confusion and per- 
plexity of the common people. But no gem of 
Scripture truth, however much it may have been 
buried and hidden in the debris of the theological 
discussions of the ages, has been entirely lost. 
God takes care of his truth, and in his own time 
and way he brings it forth out of the rubbish of 
human statement and dispels the clouds that ob- 
scure it, so that it shines forth again in its orig- 
inal simplicity and beauty. So God gave Luther 
a clear vision of the Scripture doctrine of justi- 
fication, which he seized as a precious gem, and 
held it up before the thought of his age in all 
of its brilliancy and preciousness. Glorious, in- 
deed, was that immortal statement, "The just 
shall live by f aith." 

The purpose of this volume will not admit of an 
elaborate description of all the varieties of Prot- 
estant opinion during and subsequent to the Eef- 
ormation, for the differences of opinion as to both 
the ground and nature of justification were nu- 
merous and wide. Suffice it to say, that the gen- 
eral Protestant doctrine, simply stated, was that 

61 



Justification 

justification is objective, judicial, and instan- 
taneous. Its sole ground is the atonement, and 
its only condition is faith in Christ. 

Modern theologians in the Protestant church 
have long been divided into two general schools 
concerning the atonement and justification, to 
which it is vitally related. These are commonly 
named Calvinism and Arminianism. In Calvin- 
ism, the atonement in Christ is the ground of jus- 
tification, but in a manner different from that 
held by the Arminians. The former holds the 
view of forensic justification, which means a di- 
vine declaration of righteousness. This implies 
that those wiio are thus declared righteous must 
be such in fact. Hence, the sinner must, first, be 
made righteous in order to a judicial declaration 
of the same. This involves the imputation of the 
active personal righteousness of Christ to the be- 
liever. Those who hold to the Arminian view can- 
not see the need of the imputation of Christ's per- 
sonal righteousness, since the vicarious sacrifice 
of Christ forms the basis for the reception of all 
the blessings of a complete salvation. It, there- 
fore, denies the imputation of the active, personal 
righteousness of Christ as an element in our jus- 

62 



Justification 

tification. The Arininian view, as stated at pres- 
ent, is that the vicarious sufferings of Christ were 
not the actual penalty of sin, but a substitute for 
penalty, in order that sin might be actually for- 
given. In this sense, they held that the atonement 
of Christ is the real and only ground of justifica- 
tion. This view accords with Saint Paul's teach- 
ing. "Being justified freely by his grace through 
the redemption that is in Christ Jesus" (Ronu 
3 : 24). This is the view held by our own Church. 
Pardon or forgiveness of sin is purely an act of 
grace, which is the expression and provision of 
God's infinite love and mercy. 

Bishop Weaver, in his book, "Christian The- 
ology," clearly and fairly states the belief of our 
•Church on this subject, as follows: "The right- 
eousness reckoned to a justified person is not the 
imputed righteousness of Christ, but a gracious 
gift from God on account of the perfect righteous- 
ness of Christ. Christ had a righteousness which 
was peculiar to itself. It was absolute, while that 
of man was relative. The transfer of Christ's 
personal righteousness to man is impossible, and, 
aven if it were possible, man could not use it. 
-Because the consequences of Christ's active and 

63 



Justification 

passive obedience are reckoned to the believer, we 
are not thence to conclude that his personal right- 
eousness is imputed. Justification, on the one 
condition of faith in Christ as the atoning sacri- 
fice, is a work of grace. It does not come to a 
penitent believer as a reward of merit, but as a 
free and gracious gift." 

The modern errors concerning the sinner's ac- 
ceptance with God are palpable and numerous. 
Socinianism denies the divinity of Christ, but con- 
fesses that he was more than a mere man, al- 
though he did not possess a divine nature. It, 
therefore, rejects the vicarious atonement of 
Christ. This, of course, seriously affects the orth- 
odox view of evangelical justification. Modern 
TJnitarianism also holds the same general concep- 
tion of Christ in his relation to human salvation. 
Universalis!)! maintains that all souls will finally 
be saved, that evil is temporary, and that good is 
permanent and will achieve a complete and per- 
fect triumph over all sin and iniquity. It makes 
Christ's nature identical with God's. It accords 
Christ the relationship of a Son, and ascribes to 
him the office of a mediator. It also holds that 
man, being made in the image, is therefore a child 

64 



Justification 

of God. Whatever man does or suffers, he is still 
God's child. Man will finally forsake evil and 
choose righteousness, and God, in his infinite love, 
will restore the penitent sinner and welcome the 
returning prodigal. This rejection of the doc- 
trine of God, reconciled to man through a pro- 
pitiation, is, however, not in harmony with the 
teaching of the Bible. Emanuel Swedenborg, in 
the eighteenth century, held that God is a single 
person. He rejected the doctrine of the Trinity, 
the full divinity of Christ, and the substitutionary 
atonement. This led him to denounce the doc- 
trine of justification by faith alone. 

This Bible doctrine has also been attacked and 
ignored by the rationalism of France and Ger- 
many. Especially has the modern theological 
thought of Germany been divided as to the fact 
of revelation, and, therefore, upon this funda- 
mental truth of the inspired, revealed Word of 
God. 

The various forms of modern mysticism, many 
of which are evangelical in their love and loyalty 
to Christ, are full of error respecting the doctrine 
of divine pardon and evangelical justification. 
However precious the biblical truth of the in- 

5 65 



Justification 

dwelling Christ may be, yet to hold, as many 
mystics do, that such a union is the formal cause 
of our justification, is at variance with the New 
Testament teaching concerning the atonement of 
Christ as the sole ground of pardon and salva- 
tion. Pope, with great discriminating charity, 
happily sums up this entire difficult subject by 
saying, "There are very many who in words reject 
the double formula of Christ for us and Christ in 
us, but nevertheless embrace it in fact with all 
their hearts. But whether accepted or rejected, 
it is the final truth on the whole subject of Chris- 
tian righteousness." 



66 



CHAPTEE VL 

The Fruits of Justification. 

It has been thought by many Christians that 
justification is a dry doctrine, and that it is a 
topic to be studied in the schools and considered 
only by theologians; but this is a misapprehen- 
sion. It has a practical bearing upon Christian 
life and experience. No one can carefully study 
it as set forth in the Epistle to the Romans and 
not be filled with inspiration and delight. The 
soul bounds with joy in discovering and receiving 
the rich concurrent blessing which justification 
carries with it. 

Paul, in the fifth chapter of Romans, presents 
the glorious theme of the life of the justified. It 
is a joy to follow him as he unfolds the moral and 
spiritual results of justification in the experience 
of the believer. Says Professor Moule, in this 
connection: The apostle "lays deep, indeed, the 
foundations of law and atonement, but he does it 

67 



Justification 

in the manner of a man who is not drawing the 
plan of a refuge, but calling his reader from the 
tempest into what is not only a refuge, but a 
home. He does not discuss it in isolation. He 
spends his fullest, largest, and most loving exposi- 
tions on its intense and vital connection with con- 
current truths. He is about now to take us 
through a noble vestibule, into the sanctuary of 
a life of the accepted, the life of union, of sur- 
render, of the Holy Ghost." 

The law-aspect of justification is fundamental 
and antecedent in the order of thought and rela- 
tion. Pardon or forgiveness is included in the 
first legal transaction of justification; but other 
blessings are the fruit of this wonderful achieve- 
ment. 

1. Peace is one of the fruits of justification. 
It results from the changed relationship between 
the believer and God. There is no longer any con- 
troversy between the sinner and God. Keconcilia- 
tion has been effected through faith in Christ. 
Out of this, friendly affections spring, and by rea- 
son of it there is a changed attitude on both sides. 
This brings the blessing of covenant peace to the 
believer. All condemnation is removed, and the 

68 



Justification 

penitent believer, though not innocent, is treated 
for Christ's sake as if he were. This is a blessed 
peace. What must it be to be freed from the storm 
of conscious guilt and condemnation and enter 
into the haven of divine composure and assurance 
in Christ. With what exultation the apostle de- 
scribed this glorious blessing. "Therefore being 
justified by faith we have peace with God." Our 
life is in and from the Beloved, in whom we are 
accepted. And this life is one of peace, which 
flows through the soul as a river. In the posses- 
sion of this divine composure and tranquillity of 
soul, let no Christian put a low estimate upon the 
fact and experience of justification, for springing 
from it is personal assurance experienced in and 
through faith in God in all the situations of life. 
The joy of this inward conscious comfort and 
peace consequent upon our access to the pardon- 
ing grace of God is exceedingly precious. 

2. Life union with the Lord is another issue 
of justification. The apostle advances from the 
law-aspect of our acceptance to the life-aspect 
of our part in Christ's resurrection-life. "For 
if, while we were enemies, we were reconciled 
to God through the death of his Son, much: 

69 



Justification 

more, being reconciled shall we be saved by his 
life" (Eom. 5: 10, E. V.). We are brought into 
union with the risen Christ, who lives for us and 
in us, and we in him. We are not only accused 
men, transformed into friends of the law and Law- 
giver, but we are also quickened from a state of 
spiritual death through the power of the living 
Christ and brought in spiritual union with his 
mighty life. This law-aspect and life-aspect, of 
which we have just spoken, though distinct in the 
order of thought, yet are intimately related. "The 
justifying sacrifice procures the possibility of our 
regeneration into the life of Christ." 

3. Liberty. Sin is slavery. It exercises merci- 
less dominion over the sinner. But now the Lord 
has met the claims of sin in our justification, and 
has liberated us from that tyrant. "For sin shall 
not have dominion over you : for ye are not under 
the law, but under grace" (Eom. 6:14). We 
are not only pardoned of all our offenses, but we 
are also brought into perfect freedom, in which 
we are joyful servants of Christ. Jesus paid the 
ransom price for us, even his own precious blood. 
Hence, we are not our own, but his property. Our 
.slavery now is consistent with the highest and 

70 



Justification 

fullest freedom. Paul counted himself a prisoner 
of Christ, in the sense of gladly doing his bid- 
ding; and yet the apostle was delivered from the 
bondage of sin and released from the sentence of 
condemnation. So, as a fruit of justification, we 
are emancipated from the dominion and power of 
sin, and brought into the glorious liberty of the 
gospel. 

4. The fruit of justification is a life of holi- 
ness and good works. Paul taught the vital rela- 
tion between justification by faith and holy living 
upon the part of the justified. "Being made free 
from sin, and become servants to God, ye have 
your fruit unto holiness." This is in harmony 
with the teaching of our fathers. Our Church 
holds fast to the standard as set forth in our Con- 
fession of Faith. We define justification before 
God to be by faith in the Lord Jesus Christ, and 
not by works, and we hold that "good works in 
Christ are acceptable to God and spring out of a 
true and living faith." 

The Pauline doctrine of justification by faith 
without works does not encourage, as some would 
assert, indolence and license to a life of disobedi- 
ence. It rather leads to obedience and holy living. 

71 



Justification 

The apostle, in the sixth chapter of Romans, 
shows how our acceptance through Christ's media- 
torial sacrifice is in vital connection with our life 
in the risen Christ. The believer is not only justi- 
fied in Christ, but he is still in Christ as the 
resurrection-life. The justified has the life of 
the Justifier, and being clothed with the power 
of this new, risen life, he goes forth under its 
impulsion to a career of holiness and Christian 
service. Justification is thus not an end, but a 
means to an end. We have received the ministry 
of reconciliation that we might walk in the new- 
ness of light. We have been released from the 
prison-house of sin, not to depart from God, but 
to honor and serve him as his free, loving chil- 
dren. The relationship is plain and vital. The 
fruit of justification, which God expects, is holi- 
ness and obedience. Since we are justified, we are 
to be holy, separated from sin unto God. This is 
its meaning and purpose. We are justified that 
we might be holy. Why should the sinner accept 
the grace of justification and then live unto him- 
self ? The fruit of the tree should be that for 
which it exists. 

Professor Moule, in commenting upon the 

72 



Justification 

fruits of the new life of the justified in union 
with Christ, says: "It gives him a new power 
with which to live a grateful life; a power resid- 
ing not in justification itself, but in what it opens 
up. It is the gate through which he passes to the 
fountain; it is the wall which ramparts the foun- 
tain, the roof which shields him as he drinks. 
The fountain is his justifying Lord, exalted life,, 
his risen life, poured into the man's being by 
the Spirit, who is head and member one. And it 
is as justified, that he has access to the fountain, 
and drinks as deep as he will of its life, its power* 
its purity." 

Nothing is more clearly taught in the New Tes- 
tament than that Christian life is a life of faith 
unto good works. Jesus taught the duty and 
value of personal obedience and service. A life 
of consecration can only begin after the penitent 
sinner has been reconciled to God and his guilt 
canceled. Then his new relation and new life 
should be marked with the fruits of holiness and 
Christian activity. 

5. Justification includes pardon of sins, res- 
toration to divine fellowship and friendship, heir- 
ship with Christ, hope of the future life, and the 

73 



Justification 

complete redemption of the soul and body, to- 
gether with the believer's final glorification in 
heaven. This gives a new phase to everything,, 
both for time and for eternity. It changes the.' 
aspect of the present life, in that it gives lis a 
vision of God as our father, our friend, and our 
beneficent lawgiver. He appears no longer as our 
judicial adversary. Our hearts are no longer op- 
pressed with a sense of his displeasure and disap- 
proval, but are now in pacific relations with him. 
His justice and mercy alike are revealed and 
maintained in our forgiveness through the merit 
of his Son's expiation. 

This transforms the present life and gives a 
new meaning to our troubles and strange experir 
ences. Before our reconciliation and peace with 
God, our afflictions seemed to be the signs of die 
vine displeasure; but now the war is ended, the 
controversy is over, friendship is established, 
There is a clearer vision of God as a wise, gra* 
cious father, into whose spiritual household w<v 
have been introduced and adopted as his chil- 
dren. We have even the spirit of childship, which 
enables us to cry, "Abba, Father." Storms, mis- 
fortunes, and afflictions still come, but they are 

74 



Justification 

the test of our faith and devotion. We are now 
in the school of discipline which develops char- 
acter and braces our hearts to a manly, heroic 
faith that evidences and certifies to our loyalty 
to Christ, who "died for our sins and rose for 
our justification." In such an experience, we may 
even rejoice in tribulations, yea, glory in them. 
In the assurance of our standing before God and 
our acceptance for Christ's sake, we are made to 
"glory in tribulations also : knowing that tribula- 
tion worketh patience; and patience, experience; 
and experience, hope; and hope maketh not 
ashamed; because the love of God is shed abroad 
in our hearts by the Holy Ghost which is given 
unto us." 

The future is also transformed. We are no 
longer estranged from God. Darkness is lifted 
and dispelled from our existence. Our feet are 
no longer in the pit and the miry clay, but rest 
upon a rock, while the song of anticipation and 
hope fills our heart. What will not God do for 
those for whom he was willing to die! With 
Jehovah on our side and the mighty life of Christ 
in us, what must be in store for the believer ! His 
peace is assured, his protection is vouchsafed, and 



Justification 

his destiny is glorious. He has a right to have 
boundless anticipations of the glories and splen- 
dor of the immortal life. If God be for us, who 
can be against us ? If God spared not his beloved 
Son, what will he not freely give us? What as- 
pirations of holiness and perfection will he not 
satisfy ? What a rich inheritance awaits the justi- 
fied in the glorified state in heaven ! Such a won- 
derful achievement as the reconciliation of man 
and God, through the death of Christ, and such 
a display of divine love as that w r hich led the Son 
of God to die for his enemies and to make pro- 
vision for their pardon, restoration, cleansing, and 
final glorification, is sufficient to put into the 
mouth of the justified believer a hymn of thanks- 
giving and praise. 

Those who apprehend this great truth in its 
complete aspects, and have entered into the ex- 
perience of its concurrent blessings, to which at- 
tention has just been called, cannot but be stirred 
to the very depths of their being with holy joy. 
For pardon of sins, reconciliation to God, life- 
union with the risen One, acceptance in the Be- 
loved, and adoption into the household of the 
Father, before whom we have good standing, to 

76 



Justificatioji 

whom we sustain the relation of friendship, and 
to whose exhaustless grace, love, and power we 
have free and uninterrupted access, are great 
blessings. These are sufficient to arouse the pro- 
foundest emotions of the soul, command our loy- 
alty, inspire our devotion, awaken our gratitude, 
stir us to holy living and joyous service, and fill 
us with the anticipation of the promised vision of 
the glory of God. 

Such a change of relationship and such a stand- 
ing in the boundless grace of God as the justified 
enjoys in Christ, illuminates the whole spiritual 
horizon of the believer, and gives him ground for 
the assurance and triumphant hope that, in the 
completed life beyond, he shall behold the glory 
of his God and share the blessedness of his im- 
mediate presence. L. of C 



77 



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